Across the globe, the relationship between education and democracy faces renewed pressure. The rise of authoritarian populism, online misinformation, political polarisation, and attacks on academic freedom challenge the democratic function of education. In many countries, civic education is being reduced or politicised. Moreover, the increasing marketing of education—treating education as a commodity rather than a public good—shifts its focus from citizenship to productivity. This economic framing marginalises the democratic mission of education and risks producing apolitical, disengaged individuals focused solely on private gain.
Alice Bailey writes that: True democracy “will be made possible through a right use of the systems of education and by a steady training of the people to recognise the finer values, the more correct point of view, the higher idealism, and the spirit of synthesis and of cooperative unity. Cooperative unity differs from an enforced unity in that the subjective spirit and the objective form are functioning towards one recognised end”. [Externalisation of the Hierarchy, p. 52]
The role of education in this time of major transition is crucial. Setting the bar very high, we might say that it should bridge the gap between intellect and intuition, between citizenship and discipleship. It should prepare individuals not only for employment or voting, but also for service, cooperation, and the reconstruction of human values on a planetary scale. Let us not forget, however, that UNESCO reports that, despite slow progress over several decades, about 251 million children worldwide are still out of school. From a purely civic standpoint, educational inequality undermines democracy. From an esoteric view, it also obstructs the evolutionary journey of the spiritual Self, the soul. When access to quality education is absent, it stunts both free participation in the democratic process and inner awakening. Educational injustice is not just a policy failure; it is a spiritual emergency. Ignoring the development of educational processes in any group of people violates the principle of right human relations. Addressing this requires more than reform—it demands a re-sacralisation of education and a revised sense of purpose.
Without going into the details of different countries or regions, it is fair to say that education worldwide is still largely focussed on the accumulation of facts, competition and economic success rather than the finer values. This reflects how most people still see the world: as material rather than spiritual. UNESCO in much of its work to guarantee education worldwide – without leaving anyone behind – is no exception.
Education plays a critical role in shaping the citizen. It not only provides individuals with knowledge of their rights and responsibilities, it also fosters critical thinking, and encourages participation in public life. John Dewey, a prominent educational philosopher of the last century, argued in Democracy and Education that democracy must be reborn in every generation and education is its midwife. Democracy is not something that has been achieved once and for all: it is a process to be nurtured constantly. Without widespread access to quality education, the citizenry cannot meaningfully engage in democratic processes. Gert Biestra is one modern educational thinker whose ideas have been influential, even being implemented into the Finnish National Core Curriculum for Education. He argues in Learning Democracy in School and Society that in the shaping of citizens education should address three topics: qualification, socialisation, and subjectification. Qualification is about giving students the qualifications to function as part of the work force and, more broadly, as qualified members of society. Socialisation involves passing on social, political and cultural values and behaviours aimed at preserving society. The school’s socializing function is to (re-)produce existing culture by transmitting cultural norms and traditions. Subjectification is about students becoming subjects and realising that they have the freedom to act, or not act in particular ways in each life situation. Subjectification is a challenging concept. This involves the development of skills, for example, in navigating the tensions between ideals and reality. Managing these tensions is given an ethical and empathic focus by encouraging students to refine and defend their understanding of what is right and good for themselves as well as for the people and the world around them.
Historically several alternative educational systems evolved and are still evolving and thriving today: Waldorf, Montessori, and Reggio Emilla schools for example. There are many initiatives building on these concepts, especially in Scandinavian and other well-developed countries. One example, the Peace School, an elementary school in the Netherlands, gave a presentation as part of the recent celebration of the International Day of Conscience in Geneva. In higher education, peace and peace education is also playing a more prominent role. It is perhaps no coincidence that the Geneva Graduate Institute is hosted in the Maison de la Paix (House of Peace). The Graduate Institute is a graduate-level research university in Geneva, dedicated to producing “knowledge and expertise on international relations, development issues, global challenges and governance”. As global challenges and the political climate grow more complex, collaboration between United Nations entities is more essential than ever. To this end, the University for Peace (UPEACE) and the United Nations Institute for Training and Research (UNITAR) are collaborating to offer joint Master’s and Certificate Programmes.
Democrat, funded by the European Union, offers a very rich body of resources on Education for Democracy. The project’s Democrat Horizon Blog gives perspectives from various European countries. One example from the Blog is the AKA (Awareness, Knowledge, Action) project, which promotes:
The transformative power of Global Citizenship Education (GCE) as a foundation for democratic participation. Young people engaged in GCE develop essential competencies such as:
- Critical Thinking: Enhancing the ability to analyse, question, and understand complex social issues.
- Empathy and Social Awareness: Fostering sensitivity to diversity, tolerance, and intergenerational solidarity.
- Active Citizenship Skills: Encouraging participation in democratic processes, advocacy, and community-driven initiatives.
- Environmental and Social Responsibility: Promoting climate justice, sustainable economic models, and gender equality as integral to civic engagement.
Rather than being merely a political system, democracy can be thought of as a transitional form paving the way toward a more unified planetary governance based on spiritual principles. For if democracy is to evolve, citizens need to expand their identity beyond race, nation, or class to embrace the “One Humanity.”
This calls for a new type of world citizen guided by:
- Inner self-awareness
- A commitment to justice, not just legality
- Responsibility toward humanity as a whole
- Readiness to serve, not dominate.
Traditional education systems, focused on competition and individual success, often suppress this broader identity. Yet group consciousness, intelligent love, and intuitive understanding are qualities essential for a future functioning democracy based on spiritual principles.
